The Fifth Ecumenical Council (the SecondCouncil of Constantinople) was a Christian Ecumenical Council that was held in 553.

Among those present were the Patriarchs, Eutychius of Constantinople, who presided, Apollinarius of Alexandria, Domnus III of Antioch, three bishops as representatives of the Patriarch Eustochius of Jerusalem, and 145 other metropolitans and bishops, of whom many came also in the place of absent colleagues.

At the conclusion of the council, Emperor Justinian confessed his faith in the words of a hymn that is still sung today in the Divine Liturgy of most Eastern Orthodox churches.

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Template:Catholic Template:Ecumenical council The Fifth Ecumenical Council (the SecondCouncil of Constantinople) was a Christian Ecumenical Council that was held at Constantinople (5 May-2 June, 553), having been called by Emperor Justinian.

Already in the seventh session of the councilJustinian caused the name of Vigilius to be stricken from the diptychs, without prejudice, however, it was said, to communion with the Church of Rome.

In the next General Council of Constantinople (680) it was found that the original Acts of the Fifth Council had been tampered with (Hefele, op.

Third Council of Constantinople (680-681), under Pope Agatho and the Emperor Constantine Pogonatus, was attended by the Patriarchs of Constantinople and of Antioch, 174 bishops, and the emperor.

SecondCouncil of Nicaea (787) was convoked by Emperor Constantine VI and his mother Irene, under Pope Adrian I, and was presided over by the legates of Pope Adrian; it regulated the veneration of holy images.

Council of Constance (1414-1418), was held during the great Schism of the West, with the object of ending the divisions in the Church.

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The SecondCouncil of Nicaea was the seventh ecumenical council; it met in Nicaea in 787 AD to restore the honoring of icons or holy images, which had been suppressed by imperial edict inside the Byzantine Empire during the reign of Leo III (717-741).

However, as a council claiming to be ecumenical had abolished the veneration of icons, another ecumenical council was necessary for its restoration.

The papal legates voiced their approval of the restoration of the veneration of icons in no uncertain terms, and the patriarch sent a full account of the proceedings of the council to Hadrian, who caused the same to be translated, which translation Anastasius later replaced with a better one.

To the minds of many contemporaries this council of 553 was to seem a flat repudiation of Chalcedon, and it was to be the occasion of numerous schisms in the Latin sees of the church, the most widespread (non-doctrinal) revolt which the papacy has ever had to face.

The council voted that the pope be asked to preside, and on May 6 an imposing deputation waited on him with the invitation, the three patriarchs of Constantinople, Antioch, and Jerusalem leading.

The council listened, and it did as the emperor intended, declaring the pope's name should be put out of the sacred liturgy; but not decreeing a sentence of excommunication, and using Justinian's distinction between the sedes and sedens--the chair of Peter and the one now sitting in it.

The eighth General Council, Constantinople 869-70, was about the consequences of the expulsion of an intruded patriarch, Photius, and the restoration of the rightful patriarch, his predecessor, Ignatius.

The outcome was a secondcouncil at Constantinople, to which 383 bishops came, with Photius as the central figure — but where he presided, and to which the presence of three papal legates gave the full outward sign of the pope's approval.

The remnants of anti-Photians, at Constantinople and elsewhere, were now told by the pope that he was their lawful patriarch, and that they were not to oppose him in the name of the council of 869, for the former things had passed away.

The Council of Constantinople of 448 strove mainly to ascertain whether Eutyches was in agreement with the epistle of Saint Cyril (referred to above) and with the words of the confession of John of Antioch.

The Sixth Ecumenical Council was convoked in the year 680 under the Emperor Constantine IV (668-685) in the capital city of Constantinople (it is also known as the Third Council of Constantinople).

This council was convoked to address the compromise sought between the Emperor Heraclius and Patriarch Sergius of Constantinople with the Monophysites earlier this century.

This Jerusalem Council is not counted in the ecumenical councils of the Church which began after the Roman persecutions ended, and of which seven are considered binding by both the eastern and western churches.

The Council of Nicea, held in Bithynia in Asia Minor and overseen by the Roman emperor Constantine, proclaimed the true manhood and true divinity of Jesus Christ and decreed the concept of the Trinity.

In 869 A.D. a fourthCouncil of Constantinople was held to try to avert a schizm which had developed between the western and eastern churches over a western decision to place the phrase 'and from the son' into the Nicaen Creed regarding the procession of the Holy Spirit.

The council was summoned by Justinian to Constantinople, although Vigilius would have preferred to convene it in Sicily or Italy so that western bishops might be present.

Nevertheless, the council in its 8th session on 2 June 553 again condemned the "Three Chapters", for the same reasons as Justinian had done so, in a judgment which concludes with 14 anathemas.

This accusation was levelled first by Proclus of holy memory, bishop of Constantinople, and afterwards by Theodosius of blessed memory and Flavian, the bishop there after Proclus, both of whom gave the task of examining the whole matter to Photius, bishop of Tyre, and to Eustathius, bishop of the city of Beirut.

It declared the authority of the Pope to be superior to that of a General Council.

Declared that the teachings of the Council of Pisa were invalid since it did not have the Pope's approval.

This Council declared the infallibility of the Pope, and reaffirmed the teachings of the Church.

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In addition, the council presumes to speak the mind of God in relation to the curses expressed, indicating that it had the authority to declare and establish in heaven the judgments that it pronounced on earth, such judgments only being the privilege of God.

Regardless of the apparent good intentions of the framers, in relation to the heresies that they were opposing, the document presumes authority that they did not have from God, but that they would still exercise under their own power, thus opening the way for men to assume political authority over religious issues through ecclesiastical leadership.

If anyone does not confess that the Father and the Son and the Holy Spirit are one nature or essence, one power or authority, worshipped as a trinity of the same essence, one deity in three hypostases or persons, let him be anathema.

The purpose of the Council of Chalcedon was to counter the Monophysite heresy, which argued against the two natures of Christ, and reaffirm the Church's position opposing the Nestorians.

Issue 2: The SecondCouncil of Constantinople (A.D. 553) is sometimes referred to as the "Council of the Three Chapters" The main purpose of this Council was to condemn the writings and teaching of Theodore of Mopsuestia, the erroneous portions in the writings of Theodoret, and the letters of Ibas.

Though the Council of Jerusalem (Acts 15 and Galatians 2) was the first Church Council, attended by the Apostles, the first Ecumenical (world-wide) Council was called by the Roman Emperor Constantine the Great with Pope Saint Sylvester I sitting on the Throne of Peter as the 33rd successor of Christ's appointed Apostle.

This Council's main docket was the attempt to reunite with the Eastern Church, but it was only temporary and the schism grew wider after the solidification of the Dogmatic Filioque in which it was reaffirmed emphatically that the Holy Ghost proceeds from both the Father and the Son.

The greatest and longest of all the major ecumenical councils was convened by Pope Paul III on December 13, 1545 in the mouintain village of Trent in northern Italy.

In a series of fourteen anathemas, the SecondCouncil of Constantinople rejected the new Nestorianism, approved the expression "hypostatic union" (VIII), and confessed that "our Lord Jesus Christ who was crucified in the flesh is true God" (X).

The Council clarified the intent of Chalcedon and, in terms of those clarifications, anathematized the writings of men long dead and, in the case of Theodore, the man himself.

The SecondCouncil of Constantinople shut the door on full-fledged Monophysitism, but the demand for a fusion of the human and the divine reared its head again in Monotheletism.

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The Union Councils of Florence and Lyons declared that the souls of the just, free from all sin and punishment, are immediately assumed into Heaven, and that the souls of those who die in mortal or even venial sin immediately descend to hell (cf.

Origen, who believed in the preexistence of the soul (but not reincarnation) was condemned by the SecondCouncil of Constantinople in the year 553.

Second of all, and the view that will be defended here, is that when the Bible speaks about death as a sleep, it is speaking purely metaphorically, and in no way means to present the souls of the dead as unconscious.